The Last Supper and Predictions of Denial
Luke 22:7-38
Luke.22.7 - Details
Original Text
Morphology
- Ηλθεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- η: ART,nom,sg,f
- ημερα: NOUN,dat,sg,f
- των: ART,gen,pl,m
- αζυμων: NOUN,gen,pl,n
- η: ART,nom,sg,f
- εδει: VERB,impf,act,ind,3,sg
- θυεσθαι: VERB,pres,mid/pas,inf
- το: ART,acc,sg,n
- πασχα·: NOUN,acc,sg,n
Parallels
- Matthew 26:17 (structural): Parallel Synoptic account: places the disciples preparing to eat the Passover on the first day of Unleavened Bread, matching Luke's timing and narrative context.
- Mark 14:12 (structural): Synoptic parallel that similarly situates the institution of the Lord's Supper on the day of Unleavened Bread/Passover lamb sacrifice.
- John 13:1-2 (verbal): John frames the Last Supper in relation to the Passover feast ('before the Feast of the Passover'), paralleling Luke's chronological marker.
- Exodus 12:6 (allusion): The Mosaic law prescribing the slaughter/eating of the Passover lamb on the appointed day provides the ritual background to Luke's reference to the day of Unleavened Bread.
- 1 Corinthians 5:7 (thematic): Paul's typological interpretation calls Christ 'our Passover lamb,' connecting the Passover/Unleavened Bread context of Luke 22 to Christ's sacrificial significance.
Alternative generated candidates
- Then came the day of Unleavened Bread, when the Passover lamb must be sacrificed.
- Now the day of Unleavened Bread came on, when the Passover must be sacrificed.
Luke.22.8 - Details
Original Text
Morphology
- και: CONJ
- απεστειλεν: VERB,aor,act,ind,3,sg
- Πετρον: NOUN,dat,sg,m
- και: CONJ
- Ιωαννην: NOUN,acc,sg,m
- ειπων·Πορευθεντες: VERB,aor,act,part,nom,m,sg;VERB,aor,pass,part,nom,m,pl
- ετοιμασατε: VERB,aor,act,imp,2,pl
- ημιν: PRON,dat,pl,1
- το: ART,acc,sg,n
- πασχα: NOUN,nom,sg,n
- ινα: CONJ
- φαγωμεν: VERB,aor,act,sub,1,pl
Parallels
- Matthew 26:17-19 (verbal): Parallel account of Jesus' disciples preparing the Passover; Matthew records the disciples asking where to make preparations and Jesus' instruction to go and prepare the meal.
- Mark 14:12-16 (verbal): Close Synoptic parallel: Jesus sends disciples to prepare the Passover, with Mark adding the distinctive detail of following a man carrying a jar of water to the house where the meal will be prepared.
- Luke 22:11-13 (structural): Immediate Lukan continuation of the same instruction (telling them what to say to the householder and finding a furnished upper room) — part of the same preparing-the-Passover episode.
- Exodus 12:6 (thematic): Old Testament background for the Passover meal: instruction about preparing the Passover lamb and observing the Passover night provides the broader ritual context for Jesus' directive to prepare the Passover.
Alternative generated candidates
- And he sent Peter and John, saying, 'Go and prepare the Passover for us, that we may eat.'
- He sent Peter and John, saying, “Go and prepare the Passover for us, that we may eat.”
Luke.22.9 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- ειπαν: VERB,aor,act,ind,3,pl
- αυτω·Που: PRON,dat,sg,m
- θελεις: VERB,pres,act,ind,2,sg
- ετοιμασωμεν: VERB,aor,act,subj,1,pl
Parallels
- Matthew 26:17-19 (quotation): Disciples ask Jesus where to prepare the Passover meal; Matthew records the same request and the preparation of the meal for Jesus and the disciples.
- Mark 14:12-16 (verbal): Parallel account including the instruction to go into the city, meet a man carrying a pitcher of water, and follow him to the furnished room where the Passover will be prepared.
- Luke 22:8 (structural): Immediate narrative antecedent in Luke: Jesus sends Peter and John to make preparations, which prompts the question in 22:9.
- 1 Corinthians 11:23-26 (thematic): Paul's account of the institution of the Lord's Supper echoes the significance of the Passover meal Jesus and his disciples prepared and celebrated.
Alternative generated candidates
- They asked him, 'Where do you want us to prepare it?'
- They asked him, “Where do you want us to prepare it?”
Luke.22.10 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Ιδου: PRON,dat,pl,m
- εισελθοντων: VERB,aor,act,part,gen,pl,m
- υμων: PRON,gen,pl,2
- εις: PREP
- την: ART,acc,sg,f
- πολιν: NOUN,acc,sg,f
- συναντησει: VERB,fut,act,ind,3,sg
- υμιν: PRON,dat,pl,2
- ανθρωπος: NOUN,nom,sg,m
- κεραμιον: NOUN,acc,sg,n
- υδατος: NOUN,gen,sg,n
- βασταζων·ακολουθησατε: VERB,pres,act,ptc,nom,sg,m + VERB,aor,act,imp,2,pl
- αυτω: PRON,dat,sg,m
- εις: PREP
- την: ART,acc,sg,f
- οικιαν: NOUN,acc,sg,f
- εις: PREP
- ην: VERB,impf,act,ind,3,sg
- εισπορευεται: VERB,pres,mid,ind,3,sg
Parallels
- Mark 14:13-15 (verbal): Almost identical instruction about a 'man carrying a jar of water' who will meet the disciples and lead them to the room prepared for the Passover; close verbal and narrative parallel to Luke's account.
- Matthew 26:17-19 (structural): Matthew relates the disciples' preparation for the Passover and Jesus' directive to go into the city to a certain man who will show them an upper room—parallel episode with different identifying details.
- Luke 22:8-13 (structural): Immediate Lucan context: the sending of Peter and John to make Passover preparations, including the specific instruction about finding the man with the water jar and following him into the house.
- John 13:2-4 (thematic): John's account sets the scene for the Last Supper (Jesus knowing the hour and reclining with the disciples) and, while lacking the water‑jar detail, parallels the narrative setting and preparations for the Passover meal.
Alternative generated candidates
- He said to them, 'When you enter the city, a man carrying a jar of water will meet you; follow him into the house he enters.'
- He said to them, “When you have entered the city, a man carrying a pitcher of water will meet you; follow him into the house he enters.
Luke.22.11 - Details
Original Text
Morphology
- και: CONJ
- ερειτε: VERB,fut,act,ind,2,pl
- τω: ART,dat,sg,m
- οικοδεσποτη: NOUN,dat,sg,m
- της: ART,gen,sg,f
- οικιας·Λεγει: NOUN,gen,sg,f;VERB,pres,act,ind,3,sg
- σοι: PRON,dat,sg,2
- ο: ART,nom,sg,m
- διδασκαλος·Που: NOUN,nom,sg,m;ADV
- εστιν: VERB,pres,act,ind,3,sg
- το: ART,acc,sg,n
- καταλυμα: NOUN,nom,sg,n
- οπου: ADV,rel
- το: ART,acc,sg,n
- πασχα: NOUN,nom,sg,n
- μετα: PREP
- των: ART,gen,pl,m
- μαθητων: NOUN,gen,pl,m
- μου: PRON,gen,sg,1
- φαγω: VERB,aor,act,sub,1,sg
Parallels
- Mark 14:14-15 (verbal): Nearly identical instruction to the disciples to ask the owner of a house for the 'upper room' where Jesus will eat the Passover; same scene and wording in Mark's Passion narrative.
- Matthew 26:18-19 (verbal): Matthew records the same sending of disciples to make ready the Passover in a specified room; parallels Luke's command and the disciples' preparation for the meal.
- Luke 22:10 (structural): The immediate context: Jesus' prior instruction about encountering a man carrying a jar of water and following him leads directly to the command in 22:11 to ask the householder for the room—part of the same pericope.
- 1 Corinthians 11:23-25 (thematic): Paul's account of the institution of the Lord's Supper traces the meal back to Jesus' Passover observance with the disciples; thematically linked to the setting and purpose of the upper-room meal in Luke 22:11.
Alternative generated candidates
- 'And you shall say to the master of the house, “The Teacher says to you, Where is the guest room in which I may eat the Passover with my disciples?”'
- And you shall say to the master of the house, ‘The Teacher says to you, Where is the guest room, where I may eat the Passover with my disciples?’
Luke.22.12 - Details
Original Text
Morphology
- κακεινος: PRON,nom,sg,m
- υμιν: PRON,dat,pl,2
- δειξει: VERB,fut,act,ind,3,sg
- αναγαιον: NOUN,acc,sg,n
- μεγα: ADJ,acc,sg,n
- εστρωμενον·εκει: PART,perf,pass,acc,sg,n
- ετοιμασατε: VERB,aor,act,imp,2,pl
Parallels
- Mark 14:13-15 (verbal): Nearly identical instruction in Mark’s Passion tradition: Jesus tells disciples they will meet a man and be shown a large furnished upper room where they are to prepare the Passover.
- Matthew 26:18-19 (verbal): Matthew preserves the same tradition: the disciples are told where to prepare the Passover meal in a furnished upper room and they follow Jesus’ directions.
- Luke 22:10-13 (structural): Immediate Lukan context that includes the prediction about the man carrying a jar of water and the disciples’ finding everything as Jesus said—directly connects to v.12’s instruction to prepare there.
- Acts 1:13 (thematic): Later tradition identifies an 'upper room' as the gathering place of the apostles after the Ascension, linking the room prepared for the Last Supper to the early Christian community’s central meeting place.
- John 13:1-2 (thematic): John’s Last Supper narrative provides a parallel account of Jesus’ final meal with the disciples (preparations and supper), thematically related to the Synoptic instruction to prepare an upper room for the Passover.
Alternative generated candidates
- 'And he will show you a large upper room furnished; there prepare it.'
- He will show you a large upper room furnished; there make ready.”
Luke.22.13 - Details
Original Text
Morphology
- απελθοντες: PART,aor,act,nom,pl,m
- δε: CONJ
- ευρον: VERB,aor,act,ind,3,pl
- καθως: CONJ
- ειρηκει: VERB,perf,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- και: CONJ
- ητοιμασαν: VERB,aor,act,ind,3,pl
- το: ART,acc,sg,n
- πασχα: NOUN,nom,sg,n
Parallels
- Matthew 26:18-19 (verbal): Direct Synoptic parallel: Jesus instructs the disciples where to prepare the Passover and the disciples obey and make the preparations, mirroring Luke's wording and sequence.
- Mark 14:14-16 (verbal): Another Synoptic parallel describing the disciples finding the appointed place and preparing the Passover, closely matching Luke's account of discovery and preparation.
- Luke 22:10-12 (structural): Immediate context in Luke: the earlier instructions to follow the man with the jar and enter the house explain how the disciples 'found as he had told them' and were able to prepare the Passover.
- Exodus 12:8-11 (thematic): Old Testament background for the Passover meal: instructions about eating and preparing the Passover lamb provide the ritual context for Jesus and the disciples' preparations.
- 1 Corinthians 11:23-26 (thematic): Paul's account of the Last Supper/Passover tradition links the meal Jesus prepared with the institution of the Lord's Supper, reflecting the same Passover setting referred to in Luke 22:13.
Alternative generated candidates
- They went and found it just as he had told them, and they prepared the Passover.
- They went and found it just as he had told them, and they prepared the Passover.
Luke.22.14 - Details
Original Text
Morphology
- Και: CONJ
- οτε: CONJ
- εγενετο: VERB,aor,mid,ind,3,sg
- η: ART,nom,sg,f
- ωρα: NOUN,nom,sg,f
- ανεπεσεν: VERB,aor,act,ind,3,sg
- και: CONJ
- οι: ART,nom,pl,m
- αποστολοι: NOUN,nom,pl,m
- συν: PREP
- αυτω: PRON,dat,sg,m
Parallels
- Matthew 26:20 (verbal): Parallel Synoptic account of the Last Supper: Jesus and the twelve reclining at table when the evening came (close verbal and situational correspondence).
- Mark 14:17 (verbal): Another Synoptic parallel describing Jesus and the Twelve reclining to eat at the appointed hour; language and context closely mirror Luke 22:14.
- John 13:2 (structural): John's depiction of the supper scene (Jesus reclining with disciples, devil already having put into the heart of Judas) parallels the setting and actions of the Last Supper in Luke.
- John 12:23 (thematic): Uses the motif of 'the hour' as the appointed time for Jesus' decisive actions—the same temporal idea behind Luke's 'when the hour came.'
Alternative generated candidates
- And when the hour came he took his place at table, and the apostles with him.
- When the hour came, he reclined at table, and the apostles with him.
Luke.22.15 - Details
Original Text
Morphology
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- προς: PREP
- αυτους·Επιθυμια: PRON,acc,pl,m
- επεθυμησα: VERB,aor,act,ind,1,sg
- τουτο: PRON,nom,sg,n
- το: ART,acc,sg,n
- πασχα: NOUN,nom,sg,n
- φαγειν: VERB,aor,act,inf
- μεθ᾽υμων: PREP+PRON,gen,pl,2
- προ: PREP
- του: ART,gen,sg,n
- με: PRON,acc,sg,1
- παθειν·: VERB,aor,act,inf
Parallels
- Matthew 26:17-30 (structural): Matthew gives the parallel Last Supper/Passover scene; it corresponds to Luke's setting of Jesus eating the Passover with the disciples and the institution of the Lord's Supper.
- Mark 14:12-26 (structural): Mark's account parallels Luke's narrative of the Passover meal and the sayings of Jesus at the supper; both situate the meal immediately before Jesus' passion.
- John 13:1-11, 21-30 (thematic): John's Last Supper material emphasizes Jesus' love for the disciples and his awareness of imminent suffering and betrayal, thematically echoing Luke's desire to eat the Passover with them before he suffers.
- Mark 8:31 (thematic): Jesus' prediction that the Son of Man must suffer and be killed parallels Luke's phrase 'before I suffer,' linking the meal to the impending passion that Jesus repeatedly foretells.
- 1 Corinthians 11:23-26 (quotation): Paul's citation of the Lord's Supper tradition echoes the Passover/meal setting in which Jesus spoke about the bread and cup — the very context Luke describes when Jesus expresses his desire to eat the Passover with the disciples.
Alternative generated candidates
- And he said to them, 'I have earnestly desired to eat this Passover with you before I suffer;'
- And he said to them, “With earnest desire I have desired to eat this Passover with you before I suffer.
Luke.22.16 - Details
Original Text
Morphology
- λεγω: VERB,pres,act,ind,1,sg
- γαρ: PART
- υμιν: PRON,dat,pl,2
- οτι: CONJ
- ου: PART,neg
- μη: PART
- φαγω: VERB,aor,act,sub,1,sg
- αυτο: PRON,acc,sg,neut
- εως: CONJ
- οτου: CONJ
- πληρωθη: VERB,aor,pass,ind,3,sg
- εν: PREP
- τη: ART,dat,sg,f
- βασιλεια: NOUN,nom,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- Matthew 26:29 (verbal): Parallel saying about not partaking until the kingdom; Matthew has Jesus saying he will not drink again until he drinks it new in his Father's kingdom (synoptic parallel to Luke's wording).
- Mark 14:25 (verbal): Close synoptic parallel: Jesus declares he will not drink again of the fruit of the vine until he drinks it new in the kingdom of God, echoing Luke's eschatological meal language.
- 1 Corinthians 11:26 (thematic): Paul links the Eucharistic meal to eschatological fulfillment—'proclaim the Lord's death until he comes'—reflecting Luke's 'not eat until fulfilled in the kingdom' motif.
- Luke 13:29 (thematic): Jesus' imagery of reclining at table in the kingdom of God (those coming from east and west) connects Luke 22:16 to the theme of a messianic/eschatological banquet.
- Isaiah 25:6 (allusion): Prophetic background of a divine messianic feast ('a feast of rich food') provides Old Testament backdrop for New Testament language of a kingdom banquet fulfilled in God's eschaton.
Alternative generated candidates
- 'for I tell you, I will not eat it again until it is fulfilled in the kingdom of God.'
- For I tell you, I will not eat it again until it is fulfilled in the kingdom of God.”
Luke.22.17 - Details
Original Text
Morphology
- και: CONJ
- δεξαμενος: VERB,aor,mid,ptc,nom,sg,m
- ποτηριον: NOUN,acc,sg,n
- ευχαριστησας: VERB,aor,act,part,nom,sg,m
- ειπεν·Λαβετε: VERB,aor,act,ind,3,sg+VERB,aor,act,imp,2,pl
- τουτο: PRON,nom,sg,n
- και: CONJ
- διαμερισατε: VERB,aor,act,imp,2,pl
- εις: PREP
- εαυτους·: PRON,acc,pl,m
Parallels
- Matthew 26:27 (verbal): At the Last Supper Jesus likewise 'took the cup and gave thanks'—a close verbal parallel in the Synoptic tradition describing the institution of the cup.
- Mark 14:23 (verbal): Mark records the same action and wording: Jesus takes the cup and gives it to the disciples, paralleling Luke's account of the cup at the Passover meal.
- 1 Corinthians 11:23-26 (quotation): Paul preserves an early tradition of the Lord's Supper that recounts Jesus taking the cup and giving it to the disciples—an explicit liturgical/ritual parallel and theological reflection on the action in Luke 22:17.
- Luke 24:30-31 (structural): At Emmaus Jesus 'took bread, blessed, broke, and gave'—a structurally similar meal action (taking/ blessing/giving) that echoes the eucharistic gestures in Luke 22:17-20.
Alternative generated candidates
- And he took a cup, and when he had given thanks he said, 'Take this and share it among yourselves;'
- And taking a cup, he gave thanks and said, “Take this and share it among yourselves.
Luke.22.18 - Details
Original Text
Morphology
- λεγω: VERB,pres,act,ind,1,sg
- γαρ: PART
- υμιν: PRON,dat,pl,2
- ου: PART,neg
- μη: PART
- πιω: VERB,aor,act,subj,1,sg
- απο: PREP
- του: ART,gen,sg,n
- νυν: ADV
- απο: PREP
- του: ART,gen,sg,n
- γενηματος: NOUN,gen,sg,n
- της: ART,gen,sg,f
- αμπελου: NOUN,gen,sg,f
- εως: CONJ
- ου: PART,neg
- η: ART,nom,sg,f
- βασιλεια: NOUN,nom,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- ελθη: VERB,aor,act,subj,3,sg
Parallels
- Matthew 26:29 (quotation): Synoptic parallel with nearly identical wording: Jesus says he will not drink of the fruit of the vine until the day he drinks it new in his Father's kingdom (direct quotation/parallel saying).
- Mark 14:25 (quotation): Synoptic parallel to Luke 22:18, same eschatological cup image—Jesus will not drink again until the kingdom comes (direct parallel saying).
- 1 Corinthians 11:26 (verbal): Paul links drinking the cup with eschatological expectation—'proclaim the Lord's death... until he comes'—echoing the 'until' motif connecting the meal to the coming of the Lord/kingdom.
- Isaiah 25:6 (thematic): Prophetic image of an eschatological feast—a rich banquet prepared by the LORD—provides Old Testament background for Jesus' use of meal/banquet language to signal the coming kingdom.
- Revelation 19:9 (thematic): Eschatological banquet imagery in Revelation (the marriage supper of the Lamb) parallels Jesus' promise of a future shared meal in the kingdom, linking the cup/feast to final consummation.
Alternative generated candidates
- 'for I tell you I will not drink again of the fruit of the vine until the kingdom of God comes.'
- For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes.”
Luke.22.19 - Details
Original Text
Morphology
- και: CONJ
- λαβων: PART,aor,act,nom,sg,m
- αρτον: NOUN,acc,sg,m
- ευχαριστησας: VERB,aor,act,part,nom,sg,m
- εκλασεν: VERB,aor,act,ind,3,sg
- και: CONJ
- εδωκεν: VERB,aor,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- λεγων·Τουτο: VERB,pres,act,ptc,nom,m,sg+PRON,nom,sg,3
- εστιν: VERB,pres,act,ind,3,sg
- το: ART,acc,sg,n
- σωμα: NOUN,acc,sg,n
- μου: PRON,gen,sg,1
- το: ART,acc,sg,n
- υπερ: PREP
- υμων: PRON,gen,pl,2
- διδομενον·τουτο: VERB,pres,pass,ptc,nom,n,sg+PRON,nom,sg,3
- ποιειτε: VERB,pres,act,imp,2,pl
- εις: PREP
- την: ART,acc,sg,f
- εμην: PRON,acc,sg,1
- αναμνησιν: NOUN,acc,sg,f
Parallels
- Matthew 26:26 (verbal): Near-identical institution formula: Jesus takes bread, gives thanks, breaks it, and says 'This is my body,' linking action to remembrance — close verbal parallel to Luke's wording.
- Mark 14:22 (verbal): Parallel Synoptic account with the same bread-institution language ('This is my body'); Mark preserves the same ritual act and saying found in Luke.
- 1 Corinthians 11:23-24 (quotation): Paul explicitly transmits the tradition of the Lord's Supper, quoting the bread formula ('this is my body') and the injunction 'do this in remembrance of me,' showing early liturgical dependence on the same saying.
- John 6:51-58 (thematic): Bread of Life discourse: Jesus speaks of giving his flesh for the life of the world and calls for 'eating' his flesh and 'drinking' his blood — theological background to the Eucharistic meaning of 'this is my body.'
- Isaiah 53:10-12 (thematic): Suffering Servant language about being 'given over' and 'pouring out' his life for others ('for the many') provides Old Testament sacrificial imagery that undergirds the notion of Jesus' body given 'for you.'
Alternative generated candidates
- And he took bread, and when he had given thanks he broke it and gave it to them, saying, 'This is my body, which is given for you. Do this in remembrance of me.'
- And he took bread, gave thanks, broke it, and gave it to them, saying, “This is my body, given for you; do this in remembrance of me.”
Luke.22.20 - Details
Original Text
Morphology
- και: CONJ
- το: ART,acc,sg,n
- ποτηριον: NOUN,acc,sg,n
- ωσαυτως: ADV
- μετα: PREP
- το: ART,acc,sg,n
- δειπνησαι: VERB,aor,act,inf
- λεγων·Τουτο: PART,pres,act,nom,sg,m
- το: ART,acc,sg,n
- ποτηριον: NOUN,acc,sg,n
- η: ART,nom,sg,f
- καινη: ADJ,nom,sg,f
- διαθηκη: NOUN,nom,sg,f
- εν: PREP
- τω: ART,dat,sg,m
- αιματι: NOUN,dat,sg,n
- μου: PRON,gen,sg,1
- το: ART,acc,sg,n
- υπερ: PREP
- υμων: PRON,gen,pl,2
- εκχυννομενον: PART,pres,pass,nom/acc,neut,sg
Parallels
- Matthew 26:27-28 (verbal): Jesus' words over the cup are repeated almost verbatim: 'This is my blood of the covenant, which is poured out for many for the forgiveness of sins.' Direct synoptic parallel.
- Mark 14:23-24 (verbal): Synoptic parallel to Luke: Jesus takes the cup and declares it to be his blood of the covenant poured out for many—close verbal agreement with Luke's formulation.
- 1 Corinthians 11:25 (verbal): Paul cites the Lord's words at the Last Supper: 'This cup is the new covenant in my blood.' Used in the early church's eucharistic tradition and an explicit repetition of Luke's text.
- Exodus 24:8 (allusion): Moses sprinkles blood and declares 'This is the blood of the covenant,' providing the Old Testament ritual and covenantal language that Jesus' cup evokes and reinterprets.
- Jeremiah 31:31-34 (thematic): Prophecy of a 'new covenant' God will make with Israel—Luke's phrase ('new covenant in my blood') alludes to and fulfills Jeremiah's promise by locating the new covenant in Christ's sacrificial death.
Alternative generated candidates
- And likewise the cup after they had eaten, saying, 'This cup is the new covenant in my blood, which is poured out for you.'
- And likewise the cup after supper, saying, “This cup is the new covenant in my blood, which is poured out for you.
Luke.22.21 - Details
Original Text
Morphology
- πλην: PREP
- ιδου: PART
- η: ART,nom,sg,f
- χειρ: NOUN,nom,sg,f
- του: ART,gen,sg,n
- παραδιδοντος: VERB,pres,act,part,gen,sg,m
- με: PRON,acc,sg,1
- μετ᾽εμου: PREP+PRON,gen,sg,1
- επι: PREP
- της: ART,gen,sg,f
- τραπεζης·: NOUN,gen,sg,f
Parallels
- Matthew 26:23 (verbal): Synoptic parallel identifying the betrayer at the Last Supper ('He who has dipped his hand in the dish with me will betray me'), closely matching Luke's proclamation.
- Mark 14:20 (verbal): Another synoptic counterpart: Mark records the same prediction that one present at the meal will betray Jesus, echoing Luke's wording and context.
- John 13:21 (structural): John's Last Supper narrative likewise contains Jesus' announcement of a betrayer and the disciples' disturbance, serving the same narrative function as Luke 22:21.
- John 13:26 (structural): John identifies the betrayer by the giving of the morsel to Judas—an explicit narrative act that parallels Luke's locating of the betrayer 'with me on the table.'
- Psalm 41:9 (allusion): OT motif of a close companion betraying the psalmist ('Even my close friend...'), an ancient text New Testament writers associate with Judas and the Last Supper betrayal theme.
Alternative generated candidates
- But behold, the hand of him who betrays me is with me on the table.
- But behold, the hand of the one who betrays me is with me on the table.
Luke.22.22 - Details
Original Text
Morphology
- οτι: CONJ
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- μεν: PART
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
- κατα: PREP
- το: ART,acc,sg,n
- ωρισμενον: PART,perf,pass,acc,sg,n
- πορευεται: VERB,pres,mid/pass,ind,3,sg
- πλην: PREP
- ουαι: INTJ
- τω: ART,dat,sg,m
- ανθρωπω: NOUN,dat,sg,m
- εκεινω: PRON,dat,sg,m
- δι᾽ου: PREP+REL,gen,sg,m
- παραδιδοται: VERB,pres,pass,ind,3,sg
Parallels
- Matthew 26:24 (verbal): Nearly identical warning—‘woe to that man by whom the Son of Man is betrayed’—with Matthew adding that it would be better for the man not to have been born.
- Mark 14:21 (verbal): Close verbal parallel: Jesus declares the Son of Man goes as appointed and pronounces woe on the betrayer, emphasizing both inevitability and culpability.
- John 13:21-27 (thematic): John’s account narrates Jesus’ identification of Judas as the betrayer and the act of handing him the morsel, thematically linked to the foreseen betrayal and its human agent.
- John 6:70-71 (allusion): An earlier Johannine prediction that one disciple is a devil (Judas Iscariot), anticipating Jesus’ foreknowledge that a particular follower will betray him.
Alternative generated candidates
- For the Son of Man goes as it has been determined; but woe to that man by whom he is betrayed!'
- Truly, the Son of Man goes as it has been appointed, but woe to the man by whom he is betrayed!”
Luke.22.23 - Details
Original Text
Morphology
- και: CONJ
- αυτοι: PRON,nom,pl,3
- ηρξαντο: VERB,aor,mid,ind,3,pl
- συζητειν: VERB,pres,act,inf
- προς: PREP
- εαυτους: PRON,acc,pl,m
- το: ART,acc,sg,n
- τις: PRON,nom,sg,?
- αρα: PART
- ειη: VERB,pres,act,opt,3,sg
- εξ: PREP
- αυτων: PRON,gen,pl,m
- ο: ART,nom,sg,m
- τουτο: PRON,nom,sg,n
- μελλων: VERB,pres,act,part,nom,sg,m
- πρασσειν: VERB,pres,act,inf
Parallels
- Matthew 26:22 (verbal): After Jesus predicts a betrayer, the disciples begin asking one another which of them it could be; Matthew's wording closely parallels Luke's account of their discussion.
- Mark 14:19 (verbal): Mark records the same reaction— the disciples questioning among themselves who would do this—using language very similar to Luke 22:23.
- John 13:22 (verbal): John likewise describes the disciples looking at one another and wondering which of them Jesus meant, a closely related verbal and narrative parallel to Luke's line.
- Luke 22:21 (structural): Immediate context within Luke: Jesus' announcement that a betrayer is among them provides the prompt for the disciples' subsequent discussion in 22:23.
Alternative generated candidates
- And they began to question one another which of them it could be who would do this.
- And they began to question among themselves which of them it was who would do this.
Luke.22.24 - Details
Original Text
Morphology
- Εγενετο: VERB,aor,mid,ind,3,sg
- δε: CONJ
- και: CONJ
- φιλονεικια: NOUN,nom,sg,f
- εν: PREP
- αυτοις: PRO,dat,pl,3
- το: ART,acc,sg,n
- τις: PRON,nom,sg,?
- αυτων: PRON,gen,pl,m
- δοκει: VERB,pres,act,ind,3,sg
- ειναι: VERB,pres,act,inf
- μειζων: ADJ,comp,nom,sg,m
Parallels
- Mark 9:33-34 (verbal): Near-verbatim parallel: the disciples dispute about who is greatest; Jesus rebukes them and addresses their contention.
- Luke 9:46-48 (verbal): Earlier Lukan episode of the same theme: the disciples argue about greatness and Jesus teaches that the greatest must be like a child and a servant.
- Matthew 18:1-4 (thematic): Matthew records disciples asking who is greatest in the kingdom; Jesus uses a child to teach that humility, not status, defines greatness.
- Mark 10:35-45 (thematic): James and John request places of honor (who will be greatest); Jesus redefines greatness as servanthood and suffering, not rank.
- Philippians 2:3-8 (thematic): Pauline ethic echoing the Gospel teaching: believers are to value others above themselves and follow Christ's humbling example rather than seek greatness.
Alternative generated candidates
- A dispute also arose among them about which of them was to be regarded as the greatest.
- A dispute also arose among them about which of them was to be regarded as greatest.
Luke.22.25 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Οι: PRON,dat,pl,m
- βασιλεις: NOUN,nom,pl,m
- των: ART,gen,pl,m
- εθνων: NOUN,gen,pl,n
- κυριευουσιν: VERB,pres,act,ind,3,pl
- αυτων: PRON,gen,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- εξουσιαζοντες: PART,pres,act,nom,pl,m
- αυτων: PRON,gen,pl,m
- ευεργεται: VERB,pres,mid/pass,ind,3,pl
- καλουνται: VERB,pres,mid/pass,ind,3,pl
Parallels
- Mark 10:42-44 (verbal): Closely parallel teaching: contrasts the domineering rule of Gentile rulers with the call for disciples to not 'lord it over' others; similar wording and context about greatness and service.
- Matthew 20:25-28 (verbal): Parallel account of Jesus' rebuke of worldly lordship and his teaching that true greatness is servanthood, with the same contrast between Gentile rulers and Christian leadership.
- Luke 22:26 (structural): Immediate literary continuation in Luke: contrasts the previous description of worldly rulers and names the proper posture for the disciples — the greatest must be like the youngest and the leader like one who serves.
- John 13:13-16 (thematic): Footwashing scene modeling servant leadership: Jesus teaches that he who is greatest must be the servant of all, echoing Luke's rejection of lordship and emphasis on humble service.
- Philippians 2:5-8 (thematic): Theological parallel: Christ's self-emptying and humility provide the paradigm for Christian leadership and service, aligning with Luke's critique of authoritarian rule and call to humble service.
Alternative generated candidates
- And he said to them, 'The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors.
- He said to them, “The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors.
Luke.22.26 - Details
Original Text
Morphology
- υμεις: PRON,nom,pl,2
- δε: CONJ
- ουχ: PART,neg
- ουτως: ADV
- αλλ᾽ο: CONJ
- μειζων: ADJ,comp,nom,sg,m
- εν: PREP
- υμιν: PRON,dat,pl,2
- γινεσθω: VERB,pres,mid/pass,imp,3,sg
- ως: ADV
- ο: ART,nom,sg,m
- νεωτερος: ADJ,nom,sg,m
- και: CONJ
- ο: ART,nom,sg,m
- ηγουμενος: VERB,pres,mid/pass,part,nom,sg,m
- ως: ADV
- ο: ART,nom,sg,m
- διακονων·: VERB,pres,act,part,nom,sg,m
Parallels
- Mark 9:35 (verbal): Same teaching that the one who would be first must be last and a servant of all—close verbal and conceptual parallel on servant leadership.
- Matthew 20:26-28 (verbal): Directly parallels Luke's command: greatness is shown by serving, with the added formulation that the Son of Man came to serve, not to be served.
- Mark 10:43-45 (verbal): Reiterates the rule that rulers must be servants and presents Jesus' own life‑service as the model (Son of Man came to give his life as a ransom).
- John 13:13-16 (thematic): The foot‑washing episode provides an enacted example of Jesus' teaching: leaders are to serve one another rather than lord it over them.
- Philippians 2:5-8 (allusion): Paul's hymn of Christ's humility and self‑emptying (kenosis) supplies the theological underpinning for servant leadership and humility taught in Luke 22:26.
Alternative generated candidates
- 'But not so with you. Rather let the greatest among you become as the youngest, and the leader as one who serves.
- But not so with you. Rather, the greatest among you must become like the youngest, and the leader like the one who serves.
Luke.22.27 - Details
Original Text
Morphology
- τις: PRON,nom,sg,?
- γαρ: PART
- μειζων: ADJ,comp,nom,sg,m
- ο: ART,nom,sg,m
- ανακειμενος: PART,pres,mp,nom,sg,m
- η: ART,nom,sg,f
- ο: ART,nom,sg,m
- διακονων: PART,pres,act,nom,sg,m
- ουχι: PART
- ο: ART,nom,sg,m
- ανακειμενος: PART,pres,mp,nom,sg,m
- εγω: PRON,nom,sg,1
- δε: CONJ
- εν: PREP
- μεσω: NOUN,dat,sg,n
- υμων: PRON,gen,pl,2
- ειμι: VERB,pres,act,ind,1,sg
- ως: ADV
- ο: ART,nom,sg,m
- διακονων: PART,pres,act,nom,sg,m
Parallels
- Mark 10:43-45 (verbal): Mark records the same teaching on greatness and service—'whoever would be great among you must be your servant'—and explicitly identifies the Son of Man as one who came to serve and give his life as a ransom, echoing Luke's contrast between reclining and serving.
- Matthew 20:26-28 (verbal): Matthew preserves the parallel demand that greatness in Jesus' community is expressed through humble service, and likewise presents Jesus' mission as servant-like: to give his life for others.
- John 13:1-17 (allusion): The foot‑washing narrative in John vividly enacts Jesus' claim to be 'among you as one who serves,' demonstrating servant leadership in a concrete, ritualized act of humble service.
- Philippians 2:5-8 (thematic): Paul's Christ‑hymn depicts Jesus' self‑humiliation—'taking the form of a servant'—which parallels Luke's emphasis on Jesus' identification with the role of a servant among his followers.
- Isaiah 53:3-7 (allusion): The Suffering Servant tradition (Isaiah 53) undergirds New Testament portrayals of Jesus as the servant who suffers and serves on behalf of others, resonating with Luke's image of Jesus 'as one who serves.'
Alternative generated candidates
- 'For who is greater, the one who reclines at table or the one who serves? Is it not the one who reclines at table? Yet I am among you as one who serves.
- For who is greater, the one who reclines at table or the one who serves? Is it not the one who reclines? Yet I am among you as one who serves.
Luke.22.28 - Details
Original Text
Morphology
- Υμεις: PRON,nom,pl,2
- δε: CONJ
- εστε: VERB,pres,act,ind,2,pl
- οι: ART,nom,pl,m
- διαμεμενηκοτες: VERB,perf,act,part,nom,pl,m
- μετ᾽εμου: PREP+PRON,gen,sg,1
- εν: PREP
- τοις: ART,dat,pl,n
- πειρασμοις: NOUN,dat,pl,m
- μου·: PRON,gen,sg,1
Parallels
- Philippians 3:10 (verbal): Speaks of entering 'the fellowship of his sufferings'—language and idea closely parallel Luke's commendation that the disciples 'remained with me in my trials.'
- 1 Peter 4:13 (thematic): Calls believers to rejoice insofar as they share Christ's sufferings so they may also rejoice at his revealing, echoing Luke's linking of present companionship in trials with future vindication/glory.
- 2 Timothy 2:12 (thematic): Promises that if we endure we will also reign with Christ—parallels Luke 22:28–30 where those who stayed with Jesus in his trials are promised a place of rule with him.
- Revelation 3:21 (structural): The promise 'to sit with me on my throne' to the overcomer mirrors Luke's immediate promise to those who remained with Jesus that they would sit on thrones and judge Israel.
- John 15:20 (thematic): Jesus warns that if they persecuted him they will persecute his followers—thematising the same reality of staying with Jesus amid hostility and trials as praised in Luke 22:28.
Alternative generated candidates
- 'You are those who have continued with me in my trials;
- You are those who have continued with me in my trials.
Luke.22.29 - Details
Original Text
Morphology
- καγω: CONJ+PRON,nom,sg,1
- διατιθεμαι: VERB,pres,mid,ind,1,sg
- υμιν: PRON,dat,pl,2
- καθως: CONJ
- διεθετο: VERB,aor,mid,ind,3,sg
- μοι: PRON,dat,sg,1
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- μου: PRON,gen,sg,1
- βασιλειαν: NOUN,acc,sg,f
Parallels
- Matthew 19:28 (thematic): Jesus promises that the disciples who have followed him will sit on twelve thrones and judge the twelve tribes of Israel—parallels Luke's statement that he appoints them a kingdom as the Father appointed one to him.
- John 17:24 (thematic): In his prayer Jesus asks that those the Father has given him be with him and behold his glory—echoes the theme of the Father’s appointment and Jesus’ granting of a share in his kingdom/glory.
- Romans 8:17 (thematic): Paul calls believers 'heirs of God and joint heirs with Christ' who will share his glory—parallels the idea of being appointed to share in Christ’s kingdom.
- Revelation 3:21 (verbal): The promise 'to sit with me on my throne' to those who overcome closely parallels Luke’s image of being granted a place of rule with Christ by the Father.
- Ephesians 2:6 (structural): Paul’s statement that God 'raised us up and made us sit together in the heavenly places in Christ' corresponds to the notion of believers being given a seat/position alongside Christ in the Father‑appointed realm.
Alternative generated candidates
- 'and I confer on you a kingdom, just as my Father conferred one on me,
- And I confer on you a kingdom, just as my Father conferred one on me,
Luke.22.30 - Details
Original Text
Morphology
- ινα: CONJ
- εσθητε: VERB,pres,act,subj,2,pl
- και: CONJ
- πινητε: VERB,pres,act,subj,2,pl
- επι: PREP
- της: ART,gen,sg,f
- τραπεζης: NOUN,gen,sg,f
- μου: PRON,gen,sg,1
- εν: PREP
- τη: ART,dat,sg,f
- βασιλεια: NOUN,nom,sg,f
- μου: PRON,gen,sg,1
- και: CONJ
- καθησεσθε: VERB,fut,mid,ind,2,pl
- επι: PREP
- θρονων: NOUN,gen,pl,m
- τας: ART,acc,pl,f
- δωδεκα: NUM,acc,pl,m
- φυλας: NOUN,acc,pl,f
- κρινοντες: PART,pres,act,nom,pl,m
- του: ART,gen,sg,n
- Ισραηλ: NOUN,voc,sg,m
Parallels
- Matthew 19:28 (verbal): Nearly identical promise: the disciples will ‘sit on twelve thrones, judging the twelve tribes of Israel’ — direct verbal parallel to Luke’s wording and eschatological reward for the apostles.
- 1 Corinthians 6:2-3 (thematic): Paul teaches that believers will ‘judge the world’ and ‘judge angels,’ echoing the theme that the faithful will share in Christ’s future judicial authority.
- Revelation 20:4 (thematic): Vision of thrones and those who ‘reigned with Christ’ and exercised judgment in the eschaton; echoes Luke’s link of enthronement and judging in the kingdom.
- Daniel 7:22 (allusion): In Daniel the Ancient of Days gives judgment to the ‘saints of the Most High’; an Old Testament precedent for God’s people receiving judicial rule, which Luke’s promise evokes.
Alternative generated candidates
- 'that you may eat and drink at my table in my kingdom and sit on thrones, judging the twelve tribes of Israel.'
- that you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel.
Luke.22.31 - Details
Original Text
Morphology
- Σιμων: NOUN,nom,sg,m
- Σιμων: NOUN,nom,sg,m
- ιδου: PART
- ο: ART,nom,sg,m
- Σατανας: NOUN,nom,sg,m
- εξητησατο: VERB,aor,mid,ind,3,sg
- υμας: PRON,acc,pl,2
- του: ART,gen,sg,n
- σινιασαι: VERB,aor,act,inf
- ως: ADV
- τον: ART,acc,sg,m
- σιτον·: NOUN,acc,sg,m
Parallels
- Mark 14:27 (structural): Synoptic parallel predicting the disciples' falling away at Jesus' arrest—same narrative context as Luke's warning to Simon.
- Matthew 26:31 (structural): Another synoptic parallel in which Jesus forecasts the disciples' desertion (’you will all fall away’), paralleling Luke’s account of impending trial.
- Job 1:8-12 (allusion): Satan requests permission from God to test Job’s faith—an Old Testament precedent for Satan seeking to ‘sift’ or test the righteous.
- 1 Peter 5:8 (thematic): Describes the devil prowling and seeking to devour believers—thematically parallels Luke’s depiction of Satan seeking to attack the disciples.
- Zechariah 13:9 (thematic): Uses refining/sifting imagery (testing and purifying the remnant), thematically related to Luke’s ‘sift you like wheat’ language.
Alternative generated candidates
- 'Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat;'
- “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat;
Luke.22.32 - Details
Original Text
Morphology
- εγω: PRON,nom,sg,1
- δε: CONJ
- εδεηθην: VERB,aor,mid,ind,1,sg
- περι: PREP
- σου: PRON,gen,sg,2
- ινα: CONJ
- μη: PART
- εκλιπη: VERB,aor,act,subj,3,sg
- η: ART,nom,sg,f
- πιστις: NOUN,nom,sg,f
- σου·και: PRON,gen,sg,2
- συ: PRON,nom,sg,2
- ποτε: ADV
- επιστρεψας: VERB,aor,act,part,nom,m,sg
- στηρισον: VERB,aor,act,imp,2,sg
- τους: ART,acc,pl,m
- αδελφους: NOUN,acc,pl,m
- σου: PRON,gen,sg,2
Parallels
- John 21:15-17 (verbal): After Peter's restoration Jesus twice/three times charges him to 'feed my lambs/sheep'—a direct commissioning parallel to 'when you have turned, strengthen your brothers.'
- John 17:9,15-20 (allusion): Jesus' high-priestly prayer intercedes for the disciples' protection and unity; parallels the theme of Jesus praying on behalf of his followers so their faith will not fail.
- 1 Peter 5:1-4 (thematic): Peter later exhorts elders to shepherd and tend the flock; this fulfills and echoes the Luke commission to strengthen the brothers—Peter's pastoral role and responsibility.
- 1 Thessalonians 3:2-3 (thematic): Paul sends Timothy 'to strengthen and encourage' the Thessalonians' faith so no one would be shaken—parallel in purpose and language to praying for perseverance and then strengthening others.
Alternative generated candidates
- 'but I prayed for you that your faith may not fail; and when you have turned again, strengthen your brothers.'
- but I have prayed for you that your faith may not fail; and when you have turned back, strengthen your brothers.”
Luke.22.33 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Κυριε: PRON,dat,sg,m
- μετα: PREP
- σου: PRON,gen,sg,2
- ετοιμος: ADJ,nom,sg,m
- ειμι: VERB,pres,act,ind,1,sg
- και: CONJ
- εις: PREP
- φυλακην: NOUN,acc,sg,f
- και: CONJ
- εις: PREP
- θανατον: NOUN,acc,sg,m
- πορευεσθαι: VERB,pres,mid,inf
Parallels
- Matthew 26:33-35 (verbal): Peter's confident claim to follow Jesus even if others fall away and his prediction of unwavering loyalty parallels Luke's declaration of readiness to go to prison and death; both passages include Jesus' prediction of Peter's denials.
- Mark 14:29-31 (verbal): Mark records the same bold assertion by Peter (he will not deny Jesus) and Jesus' foretelling of Peter's threefold denial—verbal and thematic parallel to Luke 22:33.
- John 13:37 (verbal): Peter's declaration 'Lord, why can't I follow you now? I will lay down my life for you' echoes the resolve in Luke 22:33 to accompany Jesus even to death.
- Luke 22:34 (structural): Immediate narrative counterpart in Luke: Jesus responds to Peter's claim by predicting that Peter will deny him three times before the rooster crows—direct structural link showing contrast between Peter's vow and its impending failure.
- John 21:18-19 (thematic): Post-resurrection commissioning where Jesus tells Peter he will be led where he does not want to go and will 'stretch out his hands' (interpreted as death/martyrdom), providing a later theological resolution to Peter's earlier boast and failure to follow through.
Alternative generated candidates
- He said to him, 'Lord, I am ready to go with you both to prison and to death.'
- But he said to him, “Lord, I am ready to go with you both to prison and to death.”
Luke.22.34 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν·Λεγω: VERB,aor,act,ind,3,sg
- σοι: PRON,dat,sg,2
- Πετρε: NOUN,voc,sg,m
- ου: PART,neg
- φωνησει: VERB,fut,act,ind,3,sg
- σημερον: ADV
- αλεκτωρ: NOUN,nom,sg,m
- εως: CONJ
- τρις: ADV
- με: PRON,acc,sg,1
- απαρνηση: VERB,fut,mid,ind,3,sg
- ειδεναι: VERB,pres,act,inf
Parallels
- Matthew 26:34 (verbal): Near-identical prediction: Jesus tells Peter he will deny him three times before the rooster crows (same setting and wording).
- Mark 14:30 (verbal): Parallel prediction with slightly different detail ('before the rooster crows twice'); also predicts Peter's threefold denial.
- John 13:38 (verbal): Jesus' warning to Peter that he will deny Jesus (in John's version linked to the rooster crowing), a close Johannine parallel to the Synoptic prediction.
- Luke 22:54-62 (structural): Narrative fulfillment in Luke's own account: Peter's three denials and the rooster crowing immediately follow, completing the prediction in 22:34.
- Mark 14:72 (structural): Mark's fulfillment scene: the rooster crows (twice in Mark's sequence) immediately after Peter's third denial, tying back to the prediction about the rooster.
Alternative generated candidates
- And he said, 'I tell you, Peter, the rooster will not crow this day until you deny three times that you know me.'
- And he said, “I tell you, Peter, the rooster will not crow this day until you have denied three times that you know me.”
Luke.22.35 - Details
Original Text
Morphology
- Και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Οτε: PRON,dat,pl,3
- απεστειλα: VERB,aor,act,ind,1,sg
- υμας: PRON,acc,pl,2
- ατερ: PREP
- βαλλαντιου: NOUN,gen,sg,n
- και: CONJ
- πηρας: NOUN,gen,sg,f
- και: CONJ
- υποδηματων: NOUN,gen,pl,n
- μη: PART
- τινος: PRON,gen,sg,m
- υστερησατε: VERB,aor,act,ind,2,pl
- οι: ART,nom,pl,m
- δε: CONJ
- ειπαν·Ουθενος: VERB,aor,act,ind,3,pl
Parallels
- Luke 9:3 (verbal): Jesus' earlier commission to the Twelve: 'Take nothing for the journey—no staff, no bag, no bread, no money, no extra tunic,' directly echoed by Luke 22:35's reference to sending them without purse, bag, and shoes.
- Luke 10:4 (verbal): Instruction to the seventy (or seventy-two): 'Carry no purse, no bag, no sandals'—a near-verbatim parallel to the objects named in Luke 22:35.
- Mark 6:8-9 (verbal): Mark's account of sending the Twelve: 'Take nothing for the journey—no bread, no bag, no money; have no two tunics,' which parallels Luke 22:35's list of items and the mission context.
- Matthew 10:9-10 (verbal): Matthew's mission-sending formula: 'Do not take gold, or silver, or copper in your belts; no bag for the journey, or two tunics, or sandals, or a staff'—a textual and thematic counterpart to Luke 22:35.
- Luke 22:36 (structural): Immediate contrast/reversal within the same discourse: after recalling the earlier sending without provisions (v.35), Jesus now says 'But now... let the one who has no sword sell his cloak and buy one,' framing a change in instruction and situation.
Alternative generated candidates
- And he said to them, 'When I sent you out without purse, bag, or sandals, did you lack anything?' They said, 'Nothing.'
- And he said to them, “When I sent you out without purse, bag, or sandals, did you lack anything?” They said, “Nothing.”
Luke.22.36 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- αυτοις·Αλλα: PRON,dat,pl,3
- νυν: ADV
- ο: ART,nom,sg,m
- εχων: VERB,pres,act,ptc,nom,sg,m
- βαλλαντιον: NOUN,acc,sg,n
- αρατω: VERB,aor,act,imp,3,sg
- ομοιως: ADV
- και: CONJ
- πηραν: NOUN,acc,sg,f
- και: CONJ
- ο: ART,nom,sg,m
- μη: PART
- εχων: VERB,pres,act,ptc,nom,sg,m
- πωλησατω: VERB,aor,act,imp,3,sg
- το: ART,acc,sg,n
- ιματιον: NOUN,dat,sg,n
- αυτου: PRON,gen,sg,m
- και: CONJ
- αγορασατω: VERB,aor,act,imp,3,sg
- μαχαιραν: NOUN,acc,sg,f
Parallels
- Luke 9:3 (verbal): Earlier travel instruction telling disciples to take nothing for the journey (no staff, bag, bread, money, or extra shirt) — Luke 22:36 reverses that earlier injunction by now telling them to bring purse and bag and even buy a sword if necessary.
- Luke 10:4 (verbal): Another Lucan travel saying forbidding a bag, knapsack, or money for mission — this provides a direct verbal and thematic contrast with Jesus' later directive in 22:36 to be provisioned and armed.
- Luke 22:38 (structural): Immediate narrative response: the disciples report having two swords and Jesus replies 'It is enough.' This is the direct sequel/clarification to 22:36 within the same scene.
- Matthew 26:51–52 (thematic): Peter draws a sword at Jesus' arrest and Jesus rebukes him—'Put your sword back'—highlighting the tension between the earlier instruction to obtain swords and Jesus' later prohibition on their use.
- John 18:10–11 (thematic): John's account of Peter cutting off the servant's ear and Jesus ordering him to put the sword away ('no more of this') parallels the Luke arrest scene and underscores the conflict between preparedness for danger and Jesus' rejection of violent defense.
Alternative generated candidates
- And he said to them, 'But now let the one who has a moneybag take it, and likewise a knapsack. And let the one who has no sword sell his cloak and buy one.'
- He said to them, “But now let the one who has a purse take it, and likewise a bag. And let the one who has no sword sell his cloak and buy one.
Luke.22.37 - Details
Original Text
Morphology
- λεγω: VERB,pres,act,ind,1,sg
- γαρ: PART
- υμιν: PRON,dat,pl,2
- οτι: CONJ
- τουτο: PRON,nom,sg,n
- το: ART,acc,sg,n
- γεγραμμενον: VERB,perf,pass,part,nom,sg,n
- δει: VERB,pres,act,ind,3,sg
- τελεσθηναι: VERB,aor,pas,inf
- εν: PREP
- εμοι: PRON,dat,sg,1
- το·Και: ART,nom,sg,n
- μετα: PREP
- ανομων: ADJ,gen,pl,m
- ελογισθη·και: VERB,aor,pas,ind,3,sg
- γαρ: PART
- το: ART,acc,sg,n
- περι: PREP
- εμου: PRON,gen,sg,1
- τελος: NOUN,nom,sg,n
- εχει: VERB,pres,act,ind,3,sg
Parallels
- Isaiah 53:12 (quotation): Luke 22:37 explicitly cites the line 'and he was numbered with the transgressors' (the Suffering Servant), applying Isaiah's prophecy to Jesus.
- Mark 15:28 (verbal): Some manuscripts add a line here linking the crucifixion with the fulfilment of 'he was numbered with the transgressors,' echoing Luke's citation of Isaiah 53:12.
- Matthew 27:38 (thematic): Matthew records Jesus crucified between two rebels, a narrative parallel that fulfills the claim that he would be 'numbered with the transgressors.'
- Luke 23:32-33 (structural): Within Luke's own passion narrative Jesus is placed between two criminals at the crucifixion, enacting the fulfilment spoken in 22:37.
- Luke 24:44-47 (thematic): After the resurrection Jesus teaches that 'everything written' about him in the Law, Prophets and Psalms must be fulfilled, echoing 22:37's fulfillment motif and the usage of Scripture to interpret his suffering.
Alternative generated candidates
- For I tell you that what is written must be fulfilled in me: 'And he was numbered with transgressors.' For what is written about me finds its fulfillment.
- For I tell you that what is written must be fulfilled in me: ‘And he was numbered with the lawless.’ For what concerns me has its fulfillment.”
Luke.22.38 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- ειπαν·Κυριε: VERB,aor,act,ind,3,pl
- ιδου: PART
- μαχαιραι: NOUN,nom,pl,f
- ωδε: ADV
- δυο: NUM,acc,pl,m
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Ικανον: PRON,dat,pl,3
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- Luke 22:36 (structural): Immediate context: Jesus had just told the disciples to buy swords, prompting their reply about two swords—this verse is the direct sequel to that instruction.
- Matthew 26:51–54 (thematic): Peter uses a sword to defend Jesus and is rebuked; Jesus tells him to put the sword away and explains that his arrest fulfills Scripture—connects the presence of swords with Jesus’ refusal to resist arrest.
- John 18:10–11 (verbal): Peter strikes Malchus with a sword and Jesus commands him to put it up, accepting the necessity of his arrest—parallels the disciples’ swords and Jesus’ restraint.
- Mark 14:47–49 (allusion): Jesus asks why they come out with swords and clubs as against a robber and notes the publicity of his teaching; echoes the theme that armed resistance is inappropriate and that events must unfold as foretold.
Alternative generated candidates
- They said, 'Lord, behold, here are two swords.' And he said to them, 'It is enough.'
- They said, “Lord, look, here are two swords.” And he said to them, “It is enough.”
Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed. And he sent Peter and John, saying, “Go and prepare the Passover for us, that we may eat.”
They said to him, “Where will you have us prepare?”
He said to them, “When you enter the city, a man carrying a jar of water will meet you; follow him into the house he enters. And say to the master of the house, ‘The Teacher says to you, Where is the guest room where I may eat the Passover with my disciples?’ And he will show you a large upper room furnished; prepare it there.”
They went and found it just as he had told them, and they prepared the Passover. And when the hour came, he reclined at table, and the apostles with him. And he said to them, “I have earnestly desired to eat this Passover with you before I suffer.
For I tell you, I will not eat it until it is fulfilled in the kingdom of God.” And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves.
For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” And he took bread, and when he had given thanks he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup is the new covenant in my blood, which is poured out for you. But behold, the hand of him who betrays me is with mine on the table.
For the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed!” And they began to question among themselves which of them it was who would do this.
A dispute also arose among them as to which of them was to be regarded as the greatest. But he said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called benefactors.
Not so with you. But the greatest among you must be like the youngest, and the leader like the one who serves.
For who is greater, the one who reclines at table or the one who serves? Is it not the one who reclines? Yet I am among you as one who serves.
You are those who have remained with me in my trials,
and I assign to you, as my Father has assigned to me, a kingdom,
that you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel.
Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat;
but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers. And he said to him, “Lord, I am ready to go with you both to prison and to death.” But he said, “I tell you, Peter, the rooster will not crow this day until you deny three times that you know me.” And he said to them, “When I sent you out without purse, bag, or sandals, did you lack anything?” They said, “Nothing.”
He said to them, “But now let the one who has a purse take it, and likewise a bag. And let the one who has no sword sell his cloak and buy one.
For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment.” And they said, “Lord, behold, here are two swords.” And he said to them, “It is enough.”